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| {{Short description|Hindu caste of goldsmiths in Nepal and India}} | |||
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| {{infobox caste | |||
| | caste_name = Sunar/Sonar | |||
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| | religions = ], ], ]<ref>{{cite book|title=India's communities Volume 6 |author=KS Singh |url=https://books.google.com/books?id=jHQMAQAAMAAJ&q=india%27s+communities+ks+singh+sunar |year=1998 |publisher=OUP|page=3336}|quote=In most of the states the Sunar are Hindu. But in Punjab and Delhi, they follow either Sikhism or Hinduism. In Jammu and Kashmir, the Sunar are referred to as Sanur and are mostly Muslims.}}</ref> | |||
| }} | |||
| The '''Sunar''' (alternately''', Swarnkar ,Soni, Sonar, Singh, Shah, Sonkar''') is a caste in India and Nepal.The Sunar community work as traders of gold or as ]s.<ref>''People of Tiben'': Lhasa (Volume XLII) edited by A Hasan & J C Das page 1500 to 150</ref> The community is primarily ], Buddhist, Christian, Muslim and found all over India and Nepal. | |||
| ==Etymology== | |||
| Sunar or Sonar or Swarnkar is a ] ] in ] referring to the community of people who work as ]s. | |||
| The term ''Sonar'' may derive from the ] ''suvarna kār'', "worker in gold".<ref>{{cite book|author=R.V. Russell|title=The Tribes and Castes of the Central Provinces of India | volume=IV | url=http://www.gutenberg.org/files/20668/20668-h/20668-h.htm#d0e3452|accessdate=6 July 2011|date=October 1995|publisher=Published Under the Orders of the Central Provinces Administration, Macmillan and Co., Limited St. Martin's Street, London. 1916 |pages=517}}</ref> | |||
| The Sonar are still involved in their traditional occupation, that is being ]. There is however a steady process in taking up other occupations, and the community in ] and ] as whole is fairly successful, having produced several professionals.<ref>''People of India'': Haryana (Volume XXIII) edited by M.L Sharma and A.K Bhatia pages 475 to 479 Manohar Books</ref> | |||
| “Sunar: The occupational caste of goldsmiths and silversmiths. The name is derived from the Sanskrit Suvarna kār, a worker in gold. In 1911 the Sunārs numbered 96,000 persons in the Central Provinces and 30,000 in Berār. They live all over the Province and are most numerous in the large towns.”<ref>R.V.Russell assisted by Rai Bahadur Hira Lal; The Tribes and Castes of the Central Provinces of India; published under the orders of the Central Provinces Administration, McMillan and Co. Ltd., St. Martin Street, London, 1916</ref> | |||
| ==Social status== | |||
| “The Sunārs also have a story that they are the descendants of one of two Rājpūt brothers, who were saved as boys by a Sāraswat Brāhman from the wrath of Parasurāma when he was destroying the Kshatriyas. The descendants of the other brother were the Khatris. This is the same story as is told by the Khatris of their own origin, but they do not acknowledge the connection with Sunārs, nor can the Sunārs allege that Sāraswat Brāhmans eat with them as they do with Khatris.”<ref>R.V.Russell assisted by Rai Bahadur Hira Lal; The Tribes and Castes of the Central Provinces of India; published under the orders of the Central Provinces Administration, McMillan and Co. Ltd., St. Martin Street, London, 1916</ref> | |||
| The Sunars are generally considered a part of ] varna.<ref> | |||
| *{{Cite book|quote=The ''Swarnkars'', in that age of material splendour, enjoyed a higher social status in the stratified social set-up. Later on, when the professional guilds came to be identified as the sub-castes , the goldsmith community was inducted to the Vaishya caste|page=142|url=https://books.google.com/books?id=JFPnh9B5zncC&dq=sunars+are+accepted+as+vaishyas&pg=PA142 |title=Textiles, Costumes, and Ornaments of the Western Himalaya |author=Omacanda Hāṇḍā |isbn=8173870764 |year=1997 |publisher=Indus Publishing Company}}</ref> | |||
| ==Factions== | |||
| “Owing to their association with the sacred metal gold, and the fact that they generally live in towns or large villages, and many of their members are well-to-do, the Sunārs occupy a fairly high position, ranking equal with, or above the cultivating castes.”<ref>R.V.Russell assisted by Rai Bahadur Hira Lal; The Tribes and Castes of the Central Provinces of India; published under the orders of the Central Provinces Administration, McMillan and Co. Ltd., St. Martin Street, London, 1916</ref> | |||
| The Sunars are divided into a large number of territorial and non-territorial groupings called alla. Some of the major alla are the Jhankhad, Santanpuriya, Lal sultaniya, Dekhalantiya, Mundaha, Bhigahiya, Parajiya, Samuhiya, Chilliya, Katiliya Kalidarwa, Naubastwal, Berehele, Gedehiya, Shahpuriya, Mathureke Paliya, Katkaria and Nimkheriya, Vaibhaha. Each lineage is associated with a particular area. To which its ancestors belonged to. The Sunars use Soni, Swarnkar, Verma, Wadichar, Saraf, Shah, Sonik, Singh etc. as their surnames. In ] and ], the community is also known as ].<ref>''People of India'': Uttar Pradesh (Volume XLII) edited by A Hasan & J C Das page 1500</ref> In Haryana, the Sunars are often known as Swarnkar, ], Suri and ], are their common surname.<ref>''People of India'': Haryana (Volume XXIII) edited by M.L Sharma and A.K Bhatia page 475 Manohar Books</ref> In ] they are called Sonaro, In Punjab, Haryana and ], ] community work as goldsmiths. | |||
| ==Sunar in Nepal== | |||
| Sunar (Sunar in the Nepal census) Sunar surname is used by ] dalit of ], and ] in Nepal . And also use by subgroup within the broader social group of ] Other Caste.<ref> Population Monograph of Nepal, Volume II </ref> At the time of the ], 64,335 people (0.2% of the population of Nepal) were Sunar. | |||
| ==Notable members== | |||
| There are 5 factions in it: | |||
| <!---♦♦♦ Only add a person to this list if they already have their OWN article on the English Misplaced Pages ♦♦♦---> | |||
| <!---♦♦♦ Please keep the list in alphabetical order by LAST NAME ♦♦♦---> | |||
| * ] Film Actor & Politician<ref>{{cite web | url=https://translate.google.com/translate?u=https://indianexpress.com/article/political-pulse/how-and-why-congress-chose-raj-babbar-to-head-up-fight/&hl=hi&sl=en&tl=hi&client=srp&prev=search | title=Why Congress chose Raj Babbar to lead party in UP elections | date=14 July 2016 }}</ref> | |||
| * ], Artist is an internationally recognized painting artist. | |||
| * ] Punjabi Singer & Performer | |||
| ==See also== | |||
| <br />'''Kshatriya Sunar/Sonar/Swarnkar:''' People of this caste believe that they are Kshatriya (which means Warriors) descendants of Suryavanshi(Solar Dynasty) King Ambarish. | |||
| *] | |||
| <br />'''Ayodhyawasi or Purabiya Sunar/Sonar/Swarnkar:''' These people believe they are sub caste of Vaishya(which means businessman). | |||
| <br />'''Mair Kshatriya Sunar/Sonar/Swarnkar:''' | |||
| <br />'''Kanujia Sunar/Sonar/Swarnkar:''' | |||
| <br />'''Mahawar or Mahaur Sunar/Sonar/Swarnkar:''' | |||
| ==References== | ==References== | ||
| {{Reflist}} | |||
| ==Further reading== | |||
| <references /> | |||
| *R.K. Gupta, S.R. Bakshi. . Sarup & Sons, 2008. {{ISBN|81-7625-841-5}}, {{ISBN|978-81-7625-841-8}} | |||
| {{Authority control}} | |||
| ] | |||
| {{india-ethno-stub}} | |||
| ] | |||
| {{Hinduism-stub}} | |||
| ] | |||
| '''''KHUDABADI Sindhi swarankar Community''''' | |||
| ] | |||
| Incredible Origin & HISTORY | |||
| ] | |||
| ] | |||
| --The culture of India has been shaped by the long history of Sindh and its unique geography. Throughout the ages, the Sindh was invaded by people from northwest. All these diverse races and religions that penetrated Sindh, were somehow absorbed in the melting pot and fused with the ancient heritages of Mohenjo-Daro and Indus Valley Civilisation. India’s great diversity of cultural practices, languages, customs and traditions are examples of this wonderful co-mingling over the past five millennia. Khudabadi Sindhi Swarankar Community also known as Khudabadi Sindhi Sonara Community has also a unique history. It is a very ancient community and its origin is deeply rooted and linked with Satya and Triyata Yug, and has gone through Vedic Age, Rise and Decline of Buddism, Golden Age, Muslim Conquests and European Colonization, making theirs the probably oldest surviving community in the world. | |||
| (Note: 1.The people who fabricates or makes gold ornaments are called Swarankar or Sonara or Sonar or Sunar in Indian language and their occupation is known as Gold Smith in English 2.Khudabadi Sonara = Khudabadi Sindhi Sonara)-- | |||
| --'''''Surya Vansh-Triyata Yug'''''-- | |||
| --According to Puranic sources, the Aryan civilization was established by King Ishaku (Ikshvaku) some five to six millennia before Christ (BC). His 22nd descendant was great King Raghu, a great conquerer, who established the Raghuvansh Dynasty. King Raghu`s 14th descendant was Lord Rama (God-incarnate of Lord Vishnu) in Triyata Yug (Ramayan Time), was Surya Vanshi, whose kingdom extended from Ayodhiya to Punjab & Sindh one side and Bengal & Tamilnad on the other side. According to Valmiki Ramayan & Hinglaj Puran, after slaying Ravan, Lord Rama, Mata Sita and Laxman, visited and meditated at Hinglaj to atone for his sin of ‘Brahmhatya’. Ravan was Brahmin and a great devotee of Lord Shiva & Durga. Hinglaj is reachable from Karachi via Sonmayani & Mount Harhi. Explorer Capt. Hart mentions that there are eighteen Kops or Wells, out of which seven Wells/Kops near Sonmayani are, till 1946, called after Mata Sita and remaining eleven Wells/Kops which are located towards Makran between Keech and Gowadhar, are called Chandra Kop or Wells of Lord Rama. Near by it, there are Ram Sar Talao (Tank) and a garden called Ram Baug. It is said that Lord Rama had camped here. Near by Kiyamari, in Karachi, there is a cave on Oyster Rock where Lord Rama is reported to have meditated, is called Palace of Ram or Ram Jharoko. It is learnt from Ramayan that Lord Rama divided his vast kingdom into eight parts, giving one each to his and his three brother`s eight children. Elder of Ram`s two sons was Kush, who was given a Dakshin Kaushal, which was Gangetic basin. Descendants of Kush are known as Kushwaha. His younger son Luv was given the North (Uttar Kaushal) of his kingdom, which came to be, called Luvalka or Luv`s Land consisting of present day Lahore as it`s capital. Luv is portrayed as a brave warrior, who, in his young age, halted his father Rama`s army under the command of Laxman. His descendants too were cast in same mould, but they were not satisfied with Luvalka and pushed to the west and annexed today`s Afghanistan and adjoining areas. King Luv`s descendants came to be known as Luvana. Around 580 BC., when King Bimbisara ruled over Bharat (India), the society came to be divided into different communities based on their occupation. One of their was called Khyatriyas and King Luv`s descendants were classed with them and came to be known as Luvanam, which was also referred to as Luvanas. The Luvanas from Loharghat became known as Loharana (masters of swords), which later became Lohana. Chinese traveller Fa-hien, who visited India between 414 and 399 B.C., calls Lohanas a brave community ruling the northwest territory of India, in his diary. Another chinese traveller, Kurmang who came in the11th century A.D., speaks of a Lohana kingdom as a mighty power. Historian Burton writes Lohanas were brave people and says they spread over today`s Baluchistan, Afghanistan and eastern fringes of Central Asia. Col. Todd, who delved into history of Rajasthan, describes Lohanas as the oldest Khyatriya community. A possible reason for the bravery is that Lohana placed themselves for centuries in the direct path of invaders from Persians, Macedonions, Huns and Mughals etc..A plaque in chinese language on great Mangol invader Changez Khan`s grave says “Killed By Rana Jasraj of Lohargadh”.-- | |||
| --It is believed and historically confirmed that we Sindhis are Lohanas, the descendants | |||
| of Luv (Son of Lord Rama) and belong to Surya Vanshi Khyatriya Community. (Valmiki Ramayan Balkand, Ancient Indian texts of lore and legends, World Reknown online encyclopedia wikipedia.org, lohanaonline.com and sindhiinfo.com support above facts.)-- | |||
| --'''''Goddess Durga-Satya Yug'''''-- - | |||
| --According to one legend, the demon king Mahishasur meditated very piously to Lord Brahma, who granted him boon that no man or god would be able to conquer him. After this, he started terrorising Swarg Lok (Heavan) and Prithvi Lok (Earth). He drove all devas out of heavan. Eventually, they created his nemesis in form of a very beautiful and maganificent goddess Durga (Shakti) with sixteen arms. She combined the powers of all devas to fight demon Mahishasur. She took the Trisul from Shiva, the Chakra from Vishnu, the Vijara from Indra, the Flaming Arrow from Agni, the Mace from Kuber, the Bow from Vayu, the Shining Arrow from Surya, the Iron Lance from Yama, the Axe from Vishwakarma, the Sword from Brahma, Conch-Shell from Varun and the Lion (her vehicle) from Himavat. The goddess Durga, then created her own Army and attacked demon Mahishasur`s empire. After nine days of fighting, much of Mahishasur`s army was decimated. The goddess Durga, after fierce battle, killed demon Mahishasur, with the help of her created army, on tenth day. At the end of successful battle, the goddess Durga (Shakti) complimented her Created Army for their Bravery and Sacrifice, bestowed them with the knowledge and tools of Jewelers and blessed that they would be genius in the Art of Gold (Gold Ornaments/Jewellery) and would always be remembered as her sons.. As such, the making of Gold and Diamond Jewelery became the community occupation of the Army, created by goddess Durga and they became known as Sindhi Sonara COMMUNITY or Sindhi swarankar Community.-- | |||
| --R. V. Russell in his book “The Tribes and Castes of the Central Provinces of India”, published under the orders of the Central Provinces Administration, McMillan & Co. Ltd., London, has written “The Sunars also have a story that they are the descendants of one of two Rajput brothers, who were saved as boys by a Saraswat Brahman from the wrath of Parasurama when he was destroying the Khyatriyas. The descendants of other brother were the Khatris. The Sunar, owing to their association with the precious metal Gold and the fact that they generally live in towns and large villages, and many of their members are well-to-do, the Sunar occupy a fairly high position, ranking equal with or above the cultivating castes.”-- | |||
| --According to another myth mentioned by Rose,Horace Arthur -1990 in their Glossary of theTribes and Castes of the Punjab and North West Frontier Provinces. Asian Educational Services, 300. ISBN 8120605055, that during bad times, Parmar Community (Surya Vanshi Khyatriya) prayed to Hinglaj Mataji (another form of goddess Durga) for help. She is said to have supplied them with knowledge and the tools of jewelers and this has become their | |||
| community occupation since then. Traditionally, Parmaras pay visit once a year to Dhar, to invoke the blessings of their “Kul Devi” the goddess Kalika.-- | |||
| --However, it is historically confirmed and believed that Sindhi Sonara (Swarankar) are the descendants of Luv (the son of Lord Rama) and are Surya Vanshi Khyatriya. They are also the creation of the goddess Durga, oftenly called as “Mai Pota” (Sons of Mata). The Goddess Durga confered upon them the “Gold Smith” as their Community Occupation.-- | |||
| --Khudabadi Sonara Community worship piously the goddess Durga and religiously observe Navratra. During Navratra, they perform the “Devi-Sithapana” in their Durga Temples, wherein, they invite the goddess Durga and perform pooja-path & rituals, eat vegetarian food (once in a day), sleep on floor/ground, adhere to brahamcharya, do not shave for nine days and nights and invoke Her nine menifestations ( Mahakali, Mahalaxmi, Yog Maya, Chamunda, Rakt Danika, Bhramari, Shokumbhari, Shri Durga Bhawani and Chandika). Terracotta Kalash are installed on small containers in which “Jau” (a kind of barley) is sown and an oil lamp is supposed to be kept lit all through the nine days and nights. Finally, on the tenth day, after performing Havan, the instalation is taken for immersion in a lake or river for reiteration, rejuvenation and growth. The basic aim of this puja is to propitiate Shakti, the goddess, in Her aspect as power, to bestow upon men all wealth, auspiciousness, prosperity, knowledge and all potent powers and linking himself with Her. | |||
| At later stage, the Sindhi Sonara (Swarankar) spilted into four communities known as “Badaria”, “Suvichar”, “Dhati” and “Janjhor” Sonara (Swarankar). “Janjhor” Sonara due to their progressive attitude became known as “Khud-Abad” (Self Developed) or Khudabadi Sonara and commanded standing ovation world vide for their achievements in various fields of life.-- | |||
| --Ancient Sind comprises of present Gujrat, Maharashtra, Rajasthan, Punjab, Haryana and Kashmir. In Sanskrit, the Sind was dubbed Sindhudesh meaning “Country of Ocean”. The Assyrians knew the region as Sindha, the Persians Abisind, the Greeks Sinthus, the Romans Sindhu, the Chinese Sintow, while the Arabs dubbed it Sind. It is mentioned to be part of Abhirrdesh (Abhira Kingdom) in Srimad Bhagavatam. Historically, it was also known as Aparanta.-- | |||
| --'''''Midlands Kingdoms'''''-- | |||
| --According to our Purans, during the period of Yjar Veda (around 1200 B.C.), many Arya Kings left Punjab & Sind and migrated to spread their kingdoms to Agari, Aoodh and Midlands (present day U.P., Bihar, Bengal and Tamilnad etc.). At the same time, there were also movements of various communities from present Punjab to Sind and vice versa. Consequentely, we sindhis (Sonaras included) , descendants of Luv (Lohanas), originally residing in Punjab (Kingdom of Luv), shifted to Aror /Alor (present day Sukkur) near the banks of Sindhu River. )-- | |||
| --It is not known how long the Aryan Kings ruled the land, but Sindh is next mentioned in the history in the year 516 B.C., when Darius, the King of Iran (Persia) attacked and conquered Punjab and Sindh. He collected 260 Mounds (appr. 900 Kgs) Gold as taxes and annexed these provinces to Persian Achaemenian Empire for next 125 years. It is said that Sindh was the first place where Islam spread in South Asia and as a result, it is often referred to as “Bab-Al-Islam” (Gate Of Islam).-- | |||
| --'''''Raja Dahar (Daharseen)-711 A. D.'''''-- | |||
| --Taking advantage of political upheavals in Persia, The Sindh became independent under Rai Dynasty around 478 A.D.. Rai Shasi II was over thrown by Chuch of Aror-Alor around 632 A.D.. A period of hostility between Arabs and Chuch began and this got worsened during the reign of Raja Dahar (Daharseen), the son of Chuch. In the year 711, Hujjaj Bin Yusif, the Umayyad Governor of Iraq sent the Arab forces under Muhmmed Bin Qasim (17 years Old), who defeated Brahmin Sindhi Raja Dahar (Daharseen). It was the evening of Thursday, 16th June, 711, the saddest day in the history of Sindh, when a Sindhi King lost and died due to treason and about 6000 sindhi worriors were put to death. The Arabs redefined the region. The city of Mansura in Sindh, was established as a misr (capital). The Sindh became the eastern most province of the Umayyad Caliphate and was referred to as Al-Sindh on Arab maps resembling the current border with Sindhu River as dividing line between two nations of Pakistan and India. Arab geographers, historians and travellers also used the new name “Sindh” for entire area from Arabian Sea to Hindu Kush (Sindhu River). For about next four hundred years, Sindh remained an integral part of Umayyad and Abbasid dynasties. The local sindhi provincial governors, called Naibs, were appointed by the Arab central governments and the history has recorded some 37 names of those governors (Naibs). Bagdad had, after levying the taxes on Hindus, permitted them to practise their faith/religion & language, which resulted a fusion of cultures, produced much of what today`s modern Sindhi Society.-- | |||
| --'''''Shifting To Home Towns'''''-- | |||
| --Two rivers, Sindhu and Mehran also known as Hakaro flowed through Sindh. In the year 962 A.D., an earth quake of very high magnitude struck Sindh, destroying Sakhhar and Bakhhar. River Mehran changed its course at Aror/Alor, resulting in scarcity of water. This compelled inhabitants to migrate to other parts of Sindh. The Sindh was then ruled by Dalorai II, who rebuilt Brahminabad, Mohan-Jo-Daro and other cities which were wiped out in the earth quake. Khudabadi Sonara Community which were, then, living in Aror/Alor also migrated to small towns in south and central of Sindh, like Bhambore, Tando, Lakha, Bubak, Hala, Sann, Sewan, Shikarpur, Kotir & Rohri and had come to be known as per their residential status, such as Bhambrai, Tandai, Lakhkai, Bubakai, Halakai, Sannai, Sewani, Shikarpuri, Kotriwara, & Rohariwara respectively. Although they were residing at different parts of Sindh yet remained connected by marrying within the community (but not within their Bhaipi-brotherhood or Sipind/Sagoter).-- | |||
| --'''''Miracle of Goddess Durga'''''-- | |||
| --Mahmud Ghaznvi attacked Sindh about 17 times, almost every year from 1008 to 1027. Mahmud`s compaigns were motivated by both religious zeal against Buddhists, Jains & Hindus to convert them to islamic religion and temples which were depositories of great wealth in cash, golden idols, diamonds and jewellery. Mahmud`s army stripped the temples of their wealth and destroyed them. In the year 1024 A.D., he attacked Somnath Temple and it is said that he personally hammered the temple`s gilded Lingam to pieces and carted the stone fragments back to Ghazni, where those were incorporated into steps of the city`s new Jamiah Masjid in 1026 A.D.. He was barbarian. He and his army were ruthless and bloody murders. They did everything possible to terrorise, harass, harangue and humilate the Hindus to impose Islam on them, failing that, they slaughtered the Hindus and take their relations and dependants as slaves, raped, maltreated and sold as merchandise in Parsian markets. Khudabadi Sonaras were also harassed and terrorised but they refused to be converted into Islam. Khudabadi Sonaras gathered | |||
| together and prayed at goddess Durga Temple for three days & nights continuously without | |||
| eating food and drinking water. On fourth day, a miracle happened. All the persons (male) present felt “Janau” (sacred Thread) on their bodies and they realised the blessings of Durga Mata. Therefore, the Khudabadi Sonara were originally known as “Janjhor” Sonara i.e. those who wear “Janau” (Sacred Thread). Even now, Khudabadi Sonara’s children are formally initiated and given “Janau” to wear for life time. The “Janau” has to be worn compulsory by sonaras before performing any Puja, Havan or any other religeous rituals.-- | |||
| --'''''Migration To Kutch'''''-- | |||
| --Somro and Vegho were two Parmar Rajput Hindu brothers, apponited by Bagdad Khalifs as Naibs (Governors), founder of Sumra Dynasty (1026-1350), as per Sindh Gazetteer, page 179. Somro embraced Islam, while Vegho remained Hindu. Both these brothers though governors, were acting on their own. This enabled them to take over and became rulers. The names of 21 Sumra rulers are recorded in the history. This is considered to be most romantic period in sindh history which gave birth to patriotic literature and folk songs. In this period lived Qalandar Lal Shahbaz at Sewan and The story of Oamar- Marvi.-- | |||
| --A town (Kot) in Rann of Kutch belonging to Rai Family was conquered by Vegho and was renamed Vegh Kot and he made it his capital. Khudabadi Sonara Community and other Hindus who escaped conversion fled and settled in Lakh Pat, Porbandar and Vegh Kot (all the towns in Kutch) under Hindu Ruler Vegho around 1028 A.D., to avoid harassment and barbarism of muslim reign and lived there happily for a long time and continued to remain connected with each other. It is to be noted that Samma Dynasty was ruling Kutch at that time and they were having a very good relations with Sumra who were ruling Sindh, at that time.-- | |||
| --'''''Return To Home Towns'''''-- | |||
| --Tale of Rai Dhiyach and Surah is well known in Sindh. Rai Dhiyach was the ruler of Jhunagadh, hailing from Samma Rajputs of Sindh (1010 A.D.). The Samma Rajputs were Yadhoovanshi family. Lord Shree Krishana was born in this family. During the course of muslim invasion, some of the Samma families forcebly converted into Islam. Descendants of Hindu Samma Rajputs are currently known as Jadejas and Alianis.-- | |||
| --The Samma Dynasty overtook from Sumro Dynasty and ruled Sindh during 1351-1521. | |||
| Around that time, Khudabadi Sonara Community started returning to their home towns (Bhambhore, Tando etc.), and some of them settled at a no man land on the banks of Sindhu River near Dadu, in Sindh. By the end of year 1500 A.D., almost whole community returned to Sindh. This period marks the beginning of Sufistic thoughts and teachings in Sindh. At this time lived Karim of Bhuria, the poet saint of Sindh. He was the grand father of Shah Latif Bhitai.-- | |||
| --'''''Khud-Abad (Khudabad)'''''-- | |||
| --As mentioned above that some Khudabadi Sonara families settled on no man land on the banks of Sindhu River, near Dadu, in Sindh. They started developing the land with dedication and vigor and started calling the no man land as “Khud-Abad”. This development started attraction of other sindhi communities to the extent that it drew the attention of the Governor of Sindh, Miya Yaar Mohd. of Kalhora Dynasty.-- | |||
| --Miya Yaar Mohd. Kalhora, when he was in power, around 1710, with the help of as his loyals and followers, won over Khud-Abad from Panohar Muslims. Between 1718 and 1719, Miya Yaar Mohd. died and he was laid to rest there. Miya Noor Mohd. Kalhora, who became the ruler of Sindh (1720-1755), then, chose Khud-Abad as his capital and started developing the place rapidly as a well planned city, which led to many Amils and Bhaibands migrating there for employment and trade. Due to muslim domination, the “Khud-Abad” was renamed as “Khudabad”, a muslim name. A railway station with the name “Khudabad” was established on the railway line between Sehwan and Dadu about eleven kilometer south of the later. Miya Noor Mohd. built a massive Jamia Masjid a half kilometer away from the Railway Station. In the year 1755, Miya Noor Mohd. died and was buried in a tomb, built by him before his death, about a kilometer from the Khudabad City. In the year 1759, during Kalhora reign, Khosas (a cast in muslim) looted Hindus and Muslims and burnt the Khudabad city down. Kalhoras ruled Sindh for 85 years (1698-1783). Twelve Kalhora rulers ruled during this period, which is known as the golden period of Sindhi Literature. Poets like Shah Abdul Latif Bhitai, Sachal Sarmast and Sami are among the prominent poets of Sindh, who were there, during that period.-- | |||
| --Fateh Ali Khan (Talpur) defeated Kalhoras in 1783 and took over as the new ruler of Sindh. The Khudabad City continued to remain his capital till it was inundated by river Sindhu in the year 1789 and then Mir Fateh Ali Khan chose Hyderabad (Nayrun Kot) as his capital. The change of capital no doubt induced a large number of the population of Khudabad to migrate to the new seat of royalty and Khudabad city`s decline may be said to have commenced from that date.-- | |||
| --Geographically, Khudabad City, in Pakistan, is located at an elevation of 3411 meters above sea level and its latitude is 30 degrees & 40’ 20N and longitude is 74 degrees & 48’ 42E.-- | |||
| --'''''Hyderabad, Sindh'''''-- | |||
| --Hyderabad was originally a small fishing village of Mauryan time known as Nayrun Kot and was ruled by a Hindu King Nayrun. Under his rule, this small fishing village thrived upon the banks of the mighty Sindhu River. A nearby hill tract, called the Ganjo Takker or bald (barren) hill, whose ridge lay on a low limestone range, was used as a place of worship (Temple of Kali also known as Goddess Durga, was situated there) by the most adherent religious priest that blessed the city believing their meditation may result in excellent trade networks the city was developing at this time. But these particular popularity traits in the areas of trade led the city vulnerable to outside sieges. In the year 711 A.D., Muhammad Bin Qasim attacked the town and the locals equipped mostly with farming equipments, surrendered. King Nayrun was dethroned. The armies of Mohd. Bin Qasim gathered trade goods available in abundance there and the Hindu worship sites atop the Ganjo Takker ridge were taken over and the Nayrun Kot was destroyed.-- | |||
| --In the year 1768, Miya Gulam Shah Kalhora decided to reconstruct and revive the city of Hyderabad (Nayrun Kot) as his Capital and also decided to build a new fort at its site. He deputed Diwan Gidumal (Gidwani), the task. Diwan Gidumal, with two boat loads of money, landed at Kotri, (a village opp. Giddu Bunder, at Hyderabad) on the bank of Sindhu River, and on the other bank, he set up a camp for his crew. This camp came to be known as Gidu Jo Tando, now called Giddu-Bunder. (Shree Thakurdas T. Hingorani, past president of Puj Khudabadi Sonara Panchayat and founder president and chairman of Khudabadi Sonara Ass. & Trust, was born at Giddu-Bunder, in year 1899 and therefore was also known as Shree Gidomal T. Hingorani in Sonara Community) Diwan Gidumal constructed two forts (Qilo). One Pako Qilo, made of solid stones and another Kacho Qilo, made of earthen material. Miya Gulam Shah Kalhora would visit Hyderabad from time to time to supervise and would stay at Kacho Qilo. In the year 1770, the construction of Pako Qilo was completed. Miya Gulam Shah Kalhora donated Kacho Qilo to Shah Makai`s Dargah.-- | |||
| --Trustees of Shah Makai’s Dargah acknowledges that during the days of Raja Nayrun, Hazrat Ali and Shah Makai had visited Hyderabad. Foot prints of Hazrat Ali are preserved in a Dargah called “Qadam Shah” situated at the foot of Qila Chari. Hazrat Ali was also known as “Hyder” and therefore, Miya Gulam Shah changed the “Nayrun Kot” to “Hyderabad” to honour the Memory & theVisit of Hazrat Ali. The city was then sparingly inhabited as Miya Gulam Shah had yet to shift to live there. However, he did not live to enjoy it’s comforts. Miya Gulam Shah Kalhora expired in the year 1771 and was buried at Hyderabad.-- | |||
| --As indicated above, after the defeat of Kalhora and over flown of River Sindhu, Mir Fateh Ali Khan (Talpur) left his capital Khudabad and made Hyderabad as his capital, in 1789. Great celebrations were held in 1792 A.D. to mark his formal entry in Hyderabad fort. He made the glorious Pako Qilo his residence, which was spread over thirty six acres and also held his courts there.The change of capital no doubt induced a large number of the population of Khudabad to migrate to the new seat of royalty, the Hyderabad. The Sonaras, Amils and Bhaibands who had lived and worked in Khudabad, felt honoured to have shifted to Hyderabad with the Rulers and called themselves “Khudabadi Sonaras, Khudabadi Amils and Khudabadi Bhaibands”. It is to be noted that by year 1800, most of the sonara community members who were living other parts of sindh also started shifting to Hyderabd. It is very interesting to know that the Hyderabad City was built on three hillocks cascading over each other and Pako Qilo was built on one of the three hills of Hyderabad. Further, the city bazars of Hyderabad were designed to be in a straight line with no curves, as the bazars of Khudabad.-- | |||
| --Mir Fateh Ali Khan accompanied by Diwan Gidumal (Gidwani) came to Hyderabad after some time. Diwan Gidumal then occupied an empty plot of land near Juman Shah Jo Pirru. A street there was named and called Gidwani Ghitti. Amils settled in the area from Chhotki Bazar to Sree Ghat. Bhaiband and Khudabadi Sonaras settled in the area from Chhotki Bazar to Juman Shah Jo Pirru which includes Gidwani Ghitti also. ( The Purswani, Hasrajani and Motwani families of Bambrai Bhaipi, to whom the writer belongs, of Khudabadi Sonara Community, lived in Gidwani Ghiti even after their family split-1910. Later, Late Shri Bhojraj Purswani, the grand father of the writer, with his three sons and his elder brother Late Shri Jeumal shifted to live in a rented house on a hill top, which was near to a Garden. In the year 1945, he purchased his own sweet home at “Thore Chari” and lived there till partition. His shop of Gold Smith was located at “Loung Bhat Ji Ghiti”, off Shahi Bazar, opposit a mosque). The workshop of the Talpurs court had highly skilled goldsmith and enamellers from Khudabadi Sonara Community, who had immaculated the floral decorations over a gold back ground of the guns of most of Talpur Royal Family, for which they were rewarded many times. At the fall of Talpur rule, many of their arms were dispersed and found their way into European Collections.-- | |||
| --After settling in Hyderabad, the Khudabadi Sonara Community became involved in their traditional occupation of making Gold Ornaments & Jewellery. The Amil means Amal (Hukum Ka Amal Karo) and the Kamora means Kam-Wala, both communities get engaged in civil service of the Govt. Diwan means Div (To shine, sparkle), they dress in their official attire when attending Rulers Court and were usually engaged by Govt. as Revenue Collectors. Bhaibands were engaged in trading and commerce. Khudabadi Sonara Community, Khudabadi Bhaiband and Khudabadi Amil jointly contributed to the growth and glory of Hyderabad.-- | |||
| --The strong fort, the rulers and their army, all provided a feeling of peace and security in Hyderabad and the town soon started to grow and flourish slumping Khudabad, Nasarpur and other trade and commercial centres into oblivion. Artician, Craftmen, Workers, Traders and Intellectuals from far and wide started to migrate and settle there. The locality where carpenters settled became known as Wadhan Jo Pirru or the settlement of carpenters, the vicinity of barbers became known as Nain Jo Pirru, the street of dyers became famous as Khunbhati Ghitti and the settlement of the nail makers as Naal Bandan Jo Pirru. There was also Resham Ghitti | |||
| (Silk Lane) which was visited by every Hyderabad lady for window shopping. Apart from above there were famous Rani Bagh, Mian fakir Jo Pirru, Phuleli and a road to Giddu Bunder called Thadhi Sadak or Cool Street, owing to the presence of numerous shade trees. Population grew and to provide more space, Navabad was developed in the year 1875 and twenty years later, Hirabad developed. Those were barren lands earlier.-- | |||
| --The most striking feature of Hyderabad was its peculiar skyline dominated by wind-catchers. These wind catchers (Manghu in sindhi) were fixed on housetops, to catch the southwesterly breeze in the hot summer days and evenings. The breeze entering the wind-catchers would penetrate into the room and keep it cool. Due to numerous wind catchers, Hyderabad became famous as Manghan Jo Shaharu or city of wind catchers.-- | |||
| --The British came face to face with Talpurs at the battle of Miani on 17th February, 1843. It is said that even in rigor mortis, the Ameers (Mirs) held their swords high, fighting the British. The battle ended on 24th March, 1843, where the last Talpur ruler, Mir Muhammad Nasser Khan Talpur lost to British General Sir Charles Napier and city came into the hands of British East India Company. Being the last stronghold in the way of British, the city once conquered, completed the British Conquest of Sindh. The crown of being a capital of the emirate of Sindh was transfered to Karachi. But the Hyderabad remained the commercial capital of Sindh. The population statistics dating back to 1872 compliment the tremendous growth the city achieved within a few decades. From 43,088 (1872) to 69,378 (1901), the city grew in thousands. At this point of time, the Hinduism was the most dominant ethnic religion with 43,837 followers mostly linked to trade while 24,831 Muslims and 710 Christians, mostly converts or British soldiers.-- | |||
| --In earier period of rule of Talpur, the main sources of overseas transportation were ships navigating Indus River and camels cruising deserts. In the year 1835, the British East India Co. established “The Indus System Navigation Company” and later in the year 1869, the Suez Canal came into existence, this encouraged youngsters of Khudabadi Sonara Community to carry gold plated silver & enamelled jewelery, dyed leather & leather items, blue dyes, spices, embeded bronze items, turbans, caps, shawls and cloth made from Susi, khes and other varieties of cotton, glazed ceramic & lacquered jandi wood vases from Halla, carpets from Boobak & Thatta, ivory from Matiari, jam & rice stuff from Tando Muhammad Khan, steel knives & grass cutters from Malti, horses saddles from Khadro, bed sheets from Naoshehro & Tharo and travel to Malta, Gibraltar, Cario, Khartoum, Kuwait, Muscat, Aden and Gulf in the west, Central Asia in the north and Hongkong, Thailand, Malaysia, Japan, Indonesia and Philipines in the east for trading. The proceeds of sales were always in Gold, Gold Coins and Ashrafies, which increased the capital input of community business of gold smith and complimented the tremendous growth in the income of Khudabadi Sonara Community within a few decades. Sir Bartle Ferere used to come to Hyderabad to select items for industrial and trade fairs in London. The products from Hyderabad were sent to the Hyde Park Exhibition, London in 1851. The products from Hyderabad also reached Paris and some other cities of Europe. Henry Pottinger, during his travel in Sindh, saw 341 ships in 19 days laden with export items, navigating through Indus River to far flung countries. The Names Sindhwarki and Sindhwark were born,then. Those who were going to foreign lands, were called Sindhwarkis (means gold foil of Sindh) and the foreign lands were called Sindhwark. Late Shree Jeumal Purswani (Grand Father of the writer-Bhambrai Bhaipi) was first among Khudabadi Sonara Community members, who established his own business known as “Bombay Bazar” in Manila, Philipines, in the year 1912. At present, at least one person from 90% of Khudabadi Sonara Community are (NRIs) residing in foreign countries.-- | |||
| --'''''Recognition of Khudabadi Script for Sindhi Language'''''-- | |||
| --The Sindhi is an ancient language, over seventy percent of sindhi words are Sanskrit. The fact, that the sindhi is mostly written into Arabic script, gives some people, the impression that it is a Persio-Arabic tongue. Even 300 years, after the Arab conquest, at the time of Mohd. Ghaznavi, Al-Biruni, the historian, found the sindhi in three scripts – Ardhanagri, Saindhu and Malwari, all of, variantions of Devnagri. When British arrived, they found, the Pandits writing sindhi in Devnagri, Hindu women were using Gurmukhi, Govt. Servants, some kind of Arabic script and traders keeping their business records in entitrely unknown script called Khudabadi (which was later known as Vaniki or Hatvaniki or Hatkai).-- | |||
| --In this connection, it is to be noted that the Khudabadi Sonara Community, while residing in Khudabad, around 1750, felt it neccessary to invent a very simple script so that they can send written messages to their relations, who were living far away from them in their own home towns. This necessity mothered the invention/creation of a new script. The new script had no | |||
| vowels and no grammar and to be written from left to right (like Sanskrit) and continued to be in use for very long period of time among Khudabadi Sonara Community. Due to its simplicity, the use of this script spread very quickly and got acceptance in other sindhi communities, for sending written communications. Because it was originated from Khudabad, it was called Khudabadi script. The sindhi traders started maintaing their accounts and other business books in this new script and therefore, later, the Khudabadi script became known as Vaniki, Hatvaniki or Hatkai script. Suddenly, the knowledge of Khudabadi script became an important criterion for employing new persons who intend to go to Sindhwark (overseas), so that their business accounts and books can be kept secret from foreign people and government officials. Very soon, the Khudabadi Script became very popular, in Sindh, to the extent that the schools started teaching the Sindhi Language in Khudabadi script. The British scholars found the Sindhi Language Sanskritic and said that the Devnagri script would be suitable for it, which the govt. servants, many of whom were Hindus, favoured the Arabic script, since they did not know Devnagri and had to learn it anew. A big debate started, with Capt. Burton favouring the Arabic script and Capt. Stack favouring Devnagri. Sir Bartle Frere, the Commissioner of Sindh, then, referred the matter to the Court of Directors of British East India Company, which directed that:-- | |||
| ---1)The Sindhi Language in Arabic Script for govt. office use, on the ground that muslim names could not be written in Devnagri.--- | |||
| ---2) The Education Department should give the instructions to the schools in the script of sindhi which can meet the circumtance and prejudices of the Mohammadan and Hindu. It is thought necessary to have Arabic Sindhi Schools for Mohammadan where the Arabic Script will be employed for teaching and to have Hindu Sindhi Schools for Hindus where the Khudabadi Script will be employed for teaching.--- | |||
| --It proves the important significance of Khudabadi Script of Sindhi Language. But Khudabadi (also known as Vaniki, Hatvaniki or Hatkai) script of sindhi language could not further progressed due to absence of vowels and grammar, but, it still remained limited to the traders only, who continued to maintain their business records in this script till partition, 1947.-- | |||
| --July 1853, Sir Richard Burton, an orientalist, with the help of local scholars Munshi Thanwardas and Mirza Sadiq Ali Beg evolved a 52-Letter Sindhi Alphabet. Since, the Arabic script could not express Sindhi Sounds, a scheme of dots was worked out for the purpose. As a result, the Sindhi Script today, not only has all its own sounds, but, also all the four Z`s of Arabic.The present script predominantly used in Sindh as well as in many states in India and else, where migrants sindhi have settled, is Arabic in Naksh styles having fifty two alphabets. However, in some circles in India, Devnagri is used for writing sindhi. Government of India recognised both the scripts.-- | |||
| --'''''Khudabadi Sonara Association, Hyderabad, Sindh.'''''-- | |||
| --As mentioned above, most of Khudabadi Sonara Community members were living in Hyderabad and they started thinking of forming an association which can create an awareness of contemporary changes taking place in the country about freedom, social reforms and community improvements. Ultimately, with tireless efforts and encouragement of Shri Jhamandas fatumal Purswani, the Khudabadi Sonara Association was founded in the year 1921. Shri Jhamandas Fatumal Purswani was elected president and Shri Parmanand Menghraj Vasnani was elected secretary unanimously. They worked very hard and bring about lot of social reforms and awareness within the community. The Association soon appointed a Donation Committee which was assigned to collect donations and to give out the financial aid to widows and weaker section of the community. Shri Jhamandas Purswani published first booklet of Rules & Regulations for Detti-letti (Customary Gifts etc.) through his Bhambhrai Bradri to refom the social customs, in the year 1936. This impressed elders as well as young adults. Soon, active members started thinking about having a hall for meetings, marriages and social functions. They called upon elders to help them collecting contributions, which they happily obliged. At that time, the community was financially very weak and almost every family was hand to mouth. But the joint vigorous efforts brought about the bright colours and within two years they purchased a building in Juman Shah ji Ghiti, Hyderabad, Sindh and called it “Dharmau Jai”. The community started utilising the premises for panchayat meetings, marriages and social functions. It was the matter of pride for the community that sindhi leaders of freedom fighters like Shri Jairamdas Doulatram and Dr. Choithram started making use of this premises for calling meetings, seminars and other activities of freedom movements there. It is, further, to be noted that before 1947 partition, Hyderabad Session Court had a jury of five prominent person of Hyderabad, out which two were Late Shri Gopaldas Hotwani and Lalchand Purswani from Khudabadi Sonara Community. Late Shri Thakurdas Tirthdas Hingorani was elected as a Corporal of Municipal Council, Hyderabad, Sindh, in the year 1944.-- | |||
| --'''''The Sonara Association Of Sindh, Hyderabad.'''''-- | |||
| --With advent of World War II, the cost of living became very costly. The price of every thing went up. The cost of Gold went up from Rs.25 to Rs.110 per tola during 1939. Despite of this, the labour charges for making gold ornaments remained stand still. Again, Shri Jhamandas came forward and invited the sonaras of all castes (Sindhi, Bengali and Gujrati) and encouraged them to form a union and fix the labour charges of making gold ornaments. All the sonaras happily accepted the proposal and formed “The Sonara Association Of Sindh”. They adopted the higher tariff and every body started charging the same rate. Initially, they faced lot of difficulties to convince their customers as well as their own members but ultimately they succeeded in their mission. This improved the working conditions of the sonaras. Every body appreciated the efforts of Khudabadi Sonaras who initiated the unity among them.-- | |||
| --'''''Indian Freedom Movement'''''-- | |||
| --In 1910, Acharya Kriplani and Dr. Choitharam founded Brahamcharya Ashram in Hyderabad, Sindh and later, the branches of Hindu Maha Sabha and Arya Samaj were also established there. All theses places became forum of patriotic activities. Sindh produced freedom fighters like Acharya Kriplani, Jairamdas Doulatram, Dr. Choithram Gidwani and Hemu Kalani. Many sindhi youngsters were inspired by them. The young members of Khudabadi Sonara Community were also not left out. Our Shri Bhojraj Ratoomal Sawlani, Shri Issardas Kodumal Hasrajani, Shri Gehimal Bagomal Vasnani, Shri Tikamdas Bhojraj Purswani, Shri Ladharam Hemandas Pahilwani, Shri Tirathdas Lekhraj Kapoor, Shri Boolchand Motumal Gurbani, Shri Veromal Dolumal Vasnani, Shri Pahilajrai Jhamatmal Gurnani and Shri Nandiram Rijhumal Ramchandani, all very young at that time, took proactive part in series of freedom movements of India, from the platforms of Indian National Congress, Arya Samaj and Hindu Maha Sabha. The group of above youngsters was fondly known as “Young Sonara Brigade”.-- | |||
| --In April 1920, Bal Gangadhar Tilak visited Hyderabad, Sindh, during the course of his political tour of Sindh. His decorated chariot was pulled by non other than youngsters of Hyderabad. Our above mentioned Young Sonara Brigade offered their “Sharm Dan” by pulling the chariot turn by turn. Tilak died on 1st August, 1920, The Brigade joined Jairamdas Doulatram and other sindhi leaders in shaving their heads in fearing that the freedom movement would grind to halt. They were only too delighted to see Mahatama Gandhi to carry the movement forward to new heights. When the Prince Of Wales visited Karachi on 17th March, 1922, a bandh was called throughout Sindh, The Brigade came out on roads and streets to pursue shopkeepers to close their shops to such an extent that one could not get either a cigarette or a cup of tea any where in the city of Hyderabad, Sindh. The Karachi and Hyderabad, Sindh also made history when Bharati Krishna Tirth, the revolutionary Shankaracharya of Puri was put up for trial along with Maulana Mohammed Ali and Maulana Shaukt Ali in the historic Karachi Conspiracy Case in Khalikdina Hall from 26/11/1921 to 4/11/1922. The Brigade took active part in protest marches throughout the period. During 1930 “Satyagrah” movement, Shri Tikamdas Bhojraj Purswani, Shri Ladharam Hemandas Pahilwani and Shri Nandiram Rijhumal Ramchandani with their spouses went out collecting foreign clothes and making huge bone fire out of it. Since then, they wore only khadi clothes. The Brigade members attended Karachi Session of India National Congress in March, 1931, which was presided by Sardar Vallab Bhai Patel and was first time participated by Khan Abdul Gafar and they had an opportunity to meet many congress leaders. The historic congress session was clouded by a tragedy. The British hanged Sardar Bhagat Singh and his colleagues Sukhdev and Raj Guru on the eve of the session. Gandhiji was greeted with black cloth flowers and “Go Back” slogans at every station on his way to Karachi. When Gandhiji started “Dandi Yatra” in 1932, our Brigade took active part in Namak Andolan and produced Salt at a lake near Hyderabad, Sindh. Our Khudabadi Sonara Association presented Hand Charkha made of 101 grammes of pure gold and huge Meenakari Medal to Shri Jawaharlal Nehru during the course of his Sindh tour, in 1936. Our Young Sonara Brigade proactivily participated in 1942 “Quit India” Andolan and were arrested. They refused to say “Sarkar Salam” to the jail superintendent during weekly inspection and were shackled and put in the solitary cells. After partition, Shri Gehimal Vasnani was given pension during his life time. Shri Ladharam Pahilwani was cremated on 26th April, 1995 in Jaipur, with an honour of 21 gun shots, in presence of the Collector and many Congress leaders of Jaipur.-- | |||
| --'''''Azad Hind Fouj - Indian National Army'''''-- | |||
| --Sindhis have natural love for Netaji Subhash Chandera Bose. Sindh voted unanimously for his re-election against Pattabhi Sittaramaya as congress president in 1938. Once, when Netaji was leaving Hyderabad, Sindh, by train, our Shri Tikamdas B. Purswani humorously suggested that he should marry a sindhi girl, he could then, donate the handsome dowry to the national cause. Netaji replied that he was willing to marry if Dr. Choithram leads the way in marrying first. On enquiring, it was revealed that most of those present, were unmarried. There upon, Netaji said “let us form a party of bachelors of India with Dr. Choithram as its president and myself as secretary and we call it “Jai Hind Party“. Our object would be to sacrify our married bliss for the joy of serving the country. Obviously, he had “Jai Hind” in his mind long before he founded Azad Hind Fouj (INA), where the the slogan “Jai Hind” was echoed.-- | |||
| --Netaji struct alliance with Japan and Germany and founded Azad Hind Fouj (INA) on 4th July, 1943. On the slogan “You give me blood, I will give you freedom” of Netaji Subhash Chandera Bose, Sixteen youngsters of Khudabadi Sonara Community, who were in foreign countries, left their rosy jobs/employments and joined Azad Hind Fouj (INA). Shri Jhamatmal Sukhramdas Hasrajani, newly married in young age, was the only son to his mother (father, Sukhramdas died in young age) and Shri Vasumal Pohumal Hasrajani was only fifteen years old, joined INA, while in Manila (Phillipines). Shri Suganomal Lilaram Gulwani and Shri Gunomal Panjandas Manghnani joined INA, while in Indonesia and others joined INA, while in Singapore/Malaysia, Saigon and Burma. These, sixteen youngsters of Khudabadi Sonara Community, were among the first batch of 71 Indian Jawan of INA, which arrived in Singapore. Here, Netaji motivated and inspired 40,000 Indian soldiers (who were fighting for British India Raj and were captured as POW by Japan) to join INA and fight against British to achieve the freedom of our mother India. There were Hindus, Muslims, Sikhs, Christians and many other community members in Azad Hind Fouj (INA) and they always greeted each other with “Jai Hind”. New recruits were given very hard military training in the forests of Burma. It is to be noted that when ever, Netaji used to be in Japan, he had always arranged secret meetings of his confidents, in the residence of Shri Manghanmal Lalchand Hotwani, a Khudabadi Sonara Community member, who was living there, to out line the war strategies.-- | |||
| --On 21st October, 1943, Netaji announced the establishment of Govt. Of Azad Hind in exile and named Rangoon its temporary Capital. With slogan of “Delhi Chalo”, INA advanced rapidly, fought fiercely and won many battles. Towards the end of 1944, INA freed Andaman and Nichobar islands from British and re-named as Swaraj and Shaheed islands. Azad Hind Fouj, passing through the thick forests of Burma, fought and captured the cities of Arakan, Kaladan, Imphal and Kohima and frilled the Tri-Colour Flag of India at COX-TOWN, the border of Burma and India, on 18th March, 1944, first time. Indian soldiers, emotionlly, bowed and kissed the soil of India, with tears of happines in their eyes. On 21st March, 1944, Netaji announced the posting of Indian flag at COX-TOWN, on radio.-- | |||
| --It was the matter of sadness, when Azad Hind Fouj was moving forward winningly, the Allied Forces defeated Germany in Europe and USA dropped two Atom Bombs on Hiroshima and Nagasaki cities of Japan on 6th and 8th August, 1945, respectivly. Germany and Japan surrendred and stopped their supplies of weapons to INA, when it had already crossed Brahamputra River in Bengal. In absence of weapons and artillery, INA`s further fight was futile exercise. INA had notion of “Freedom or Death”, no back track. Two sons of Khudabadi Sonara Community became Amar Shaheed in Imphal (Burma). The Khudabadi Sonara Community is proud of Amar Shaheed Jhamatmal Hasrajani and Vasumal Hasrajani and pay homage to them. On 18th August, 1945, the rumours of death of Netaji Subhash Chandera Bose, in aeroplane crash, spread throughout the world. Many INA soldiers were caught as POW and were subjected to court marshal, but at the unanimous opposition of general public of India, British Rulers withdrawn the cases against them. Remaining fourteen members of Khudabadi Sonara Community who were fighting the war of freedom went under ground along with many INA soldiers and resurfaced after 5 to 10 years after independence of India. No INA soldiers were admitted into Indian Armed Forces after independence. Instead, they were given pension for life time.-- | |||
| --'''''Independence Of India and Partition- 15th August, 1947'''''-- | |||
| --India`s independence from British rule on 15th August, 1947, resulted in unfortunate partition of the country with Complete Sindh (unlike division of Punjab and Benghal) falling into Pakistan, the Islamic State, when the joy of independence failed miserbly to overcome the trauma of partition. Sindhi Hindus watched as armed bands of people roamed the streets crying, “Hindu Ko Maro”. For Sindhi Hindus, with all their weapons surrendred to the govt. by law, self defence was out of question. They had gone through the untold miseries of widespread disturbances, killings, lootings, harasements, terrorism and arsons. On top of it, the Govt. of Pakistan introduced two criminal laws:-- | |||
| ---1)Sindhi Hindus were declared as “Intended Evacuees”. Therefore, they can not sell their moveable as well as immoveable properties. Resulting, the muslim refused to buy the properties of Sindhi Hindus, believing, the same would be left behind anyhow and they would grab the same at free of cost.--- | |||
| ---2)Sindhi Hindus, before leaving Pakistan, have to collect a “Permit/Noc” from Income Tax Authorities, Tehsildhars, Municipalities and all other such Civil Authorities that no ornaments of muslims were pawned with them.--- | |||
| --This means, they have to leave their own land under hardship and cruelty without money . It was the time when people had to make unwilling choices. A choice to alienate from one`s own land and a choice to betray one`s own roots. Sindhi Hindus left Sindh not out of cowardice but in fact, they chose wishdom over foolhardness. They faced an unpleasant realities and did what was necessary for survival. It was the time, when Sindhi Hindus set out on a painful journey, in search of land where lives were more valuable and religion did not bread hatred. But on reaching India they found themselves uninvited and unwanted. In Bombay, Morarji Desai wanted the refugees to stay on the outskirts of the city and not come into Bombay city, treating Sindhis as pariahs and pollutants. Sindhis went from being prosperous community, to the new untouchables and became inconvenient on both sides of the country. The partition inflicted maximum mayhem on sindhi community, which had to countenance the snags of the partition by shifting their base in search of new habitat. Penniless and forlorn, for these sindhis, the future did not exactly promise prosperity. The little they knew that taking active part in the Quit India Movement during the freedom fight against foreign rule, they will turn out to be refugees in their own country. They were even refused to be recognised as the citizens of India. Dr. Choithram Gidwani fought and obtained the recognition of Indian Citizenship and Right to Lodge the Claims of the Properties left behind in Pakistan, for Sindhi Community. With his constant tireless push and efforts, the Govt. of India appointed Director General of Evacuation to take care of refugee camps and that of Rehabilitation to take care of property claims and temporary loans.-- | |||
| --The leaders of Khudabadi Sonara Community also came out and extended their hands, earlier at the time of migration through the funds of Khudabadi Sonara Association, Hyderabad for widows and for weaker section of the community for making their shifting from Pakistan to India easier and safer and later, in relief and rehabilitation of their community in particular and overall sindhi community in general. They combined their resources to take care of their nearer and dearer. The Khudabadi Sonara Community had an advantage that at least one person in 40% of their families were sindhwarkees, at the time of partition, and funds immediately were pouring in from overseas. It is estimated that only 10% of community families stayed in refugee camps and that also for a very short period of time. In Jaipur, there were about ten families which were in refugee camps. Shri Jhamandas F. Purswani and Shri Tikamdas Bhojraj Purswani came to know that there was a Navab Ki Haveli in Vidyadhar Ka Rasta which was being used by a local person who had started operating a small flour mill there, when its muslim owner fled to Pakistan and now, he was being harassed by a muslim to vacate the place. Shri Jhamandas and Shri Tikamdas contacted the flour mill operator, gave him five hundred rupees (a very huge amount at that time) from their pockets and got the vacant possession of the premises. They shifted the ten families from refugee camp to the Havely and afterwards, they acquired the whole haveli through Dept. Of Custodian- Evacuees Properties, legally to avoid any harassements.Almost every family arranged rented houses to live in. But this created a lot of technical problems in obtaining of Refugee Cards and Rashan Cards, which were usually distributed in refugee camps. Many educated Khudabadi Sonara Community members who got their jobs in Rehabilitation Office, assisted them in obtaining Refugee and Rashan Cards and in settling property claims and temporary loans etc. By enterprise and hard work, Khudabadi Sonara Community members captured local markets in cloth, provision, sundry goods and of course in their traditional occupation as gold smith. It is imbibed in their mannerisms that they never accepted defeat and despite adverse conditions, always emerge in flying colours. Despite having to face many unforseen circumtances in the new country, they never lost hopes. Such intent and determination speaks volumes of them being labled as a community driven hunger for success.-- | |||
| --'''''Lord Jhulelal (Symbol of Secularism)'''''-- | |||
| --India is a land of different religions. People of different religions worship God in different ways. We offer prayers to God to thank him for his blessings. Our glorious Hindu Pantheon is full of instances of “Avatars” (Incarnations) of Parmatma (God) that have place from age to age.-- | |||
| --Jhulelal is the patron Avtar of Sindhis. From time to time different mighty nations had an evil eye on Sindh province. After the conquest of Arabs, Sindh remained under the suzerainty of a Muslim ruler named “Murk” of the same clan. In the year 950s A.D., he ruled cruely. Hindus were not happy under his rule. He treated them very cruelly. In those days, Kafan Kot (Thatta) was the capital of Sindh. The fanatical ”Maulvis” with malicious motives instigated Badshah Murkh to issue a proclamation for the forcible conversion of Hindus. The hard hearted chief minister Kasi Yusuf Yahia took great pleasure in the persecution of the forcible conversion of Hindus. As a matter of fact the harassment of Hindus was unprecedented and posed a challenge of the times. Numerous Hindus sacrified their precious lives to save their `Tilak` (vermillon mark on the forehead) `janeau`(the sacred thread) and `Choti`(knot of hair on the brahmradhar) besides, saving the honour of their teenaged girls from falling into hands of muslim oppressors. However, all the entreaties of Hindus fell on the deaf ears of the rulers. The god-fearing and peace-loving Hindus found themselves absolutely helpless. They prayed to God for deliverance.-- | |||
| --One day, Sindhi Hindus decided to assemble at the Sindhu river delta, near Thatta. For three days continuously they observed reverences, anxiously seeking divine help of Jal Jyoti Swaroop God Varun in their hour of trial. The Supreme Lord, as is well known is ever compaasionate to his aspirants. He responded to the solemn appeals of Sindhi Hindus. In eathereal voice, which the scriptures call `Akhashvani`, He communicated to the worshipers with the assurance that after seven days Lord Vishnu shall emerge as Varun in human form, as their protector. Sindhis worshipped him and returned radiant back to their homes. At last, the auspicious hour arrived. True to the prophecy, the Divine saviour of the Sindhi Hindus saw light on the Friday evening of new moon of the month of Chaitra (corresponding to April), in year 1007 A.D., in the family of a Rajput Thakur Ratan Rai Lohana and mother Devki, in the village of Khanpur which later on became famous as Nasarpur Sindh (now in Pakisthan). It was actual a memorable day of great rejoicing and jubilations. The new born was named “Uday Chandra” by the family Brahmin. Out of love and affection, he was also called “Uderolal”. Swinging the cradle with the child lying therein, the ladies Bang melodies lullables “Jhulelal Muhinjo Hindolan mein Jhule” (my dearest son swings in cradle). Thereafter, the word “Jhulelal” became not only a household pet name, but also a customery symbol slogan of Sindhis greeting one an other.-- | |||
| --Yusuf Yahia, continued to harbour ulterior intentions of taking Varun as a prisoner by hook or by crook. But he failed in his sinster designs. Once, when Shah Murkh ordered his sentries to bring Jhulelal in hand cuffs, in front of him, he, not only, disappeared mysteriously but whole royal palace got speedily gushing waters and engulfed with scorching fire. Consequently, several lives were lost. Even then, the Shah remained adament on taking revenge from Varun. A little while after, Shah witnessed Varun, coming out of glittering waters, mounted on a blue horse, in accompaniment of a mammoth of army rapidly advancing towards Shah, who started trembling like a leaf. Jhulelal was of two years of age at that time. His army personnel was addressed as `Jhaties`, which means those who could shake their foes. With folded hands, the Shah along with all his ministers and Mullas fell down at the feet of Shri Amar Lal Sain and prayed fervently to save them. All of them became faithful disciples of Varun. The doctrine of triumph of truth over falsehood was firmly established, once for all.-- | |||
| --“Uderolal” came to stay in a village of Sindh called “Jhijhan”. With his blessings and guidance a Lal Sain Mandir was constructed there. A well popularly known a “Balambho Sahib” was also dug in its precincts. It is said that the well water contained medical properties and cured all ailing persons irrespective of creedor community. Many muslims became his worshipers and used to address Varun as “Kwaja Khizir Zindahpir” and lit a “Akhand Jyot” at a spot where Varun that is Darya Shah, seated on a Golden Pala fish saved the cargo boat of a merchant Parmanand and a fisherman Tahir in a wink of an eye, when the boat bumped against a rock, near Sukkur, in Sindh. On bright 14th day of the month of Bhadaon of the year 1020 A.D., at the tender age of 13 our benevolent savior merged into Jal Jyoti, in the presence of his devotees. From that day, we sindhis commemorate with respect Varun`s Birthday as `Cheti Chand` and also the 14th day termed `Chaleho`.-- | |||
| --As mentioned above, in the year 1835 and later in 1869, on opening of Suez Canal, many Khudabadi Sonaras (sindhwarkis) started travelling overseas (sindhwark). At that time, the voyages were by sea and the parents of sindhwarkis started praying Jhulelal, the god of waters, for the safety of their sindhwarki children. They go to river or lake (Phuleli or Giddu Bandar in Hyderabad) and immerse Bahrano Saheb in the water along with rice and sugar prasad called “Akho”, sing Lal Sain`s Panjrars and Palav to seek his grace, on every Chand, the last day of the month. In the homes of Khudabadi Sonaras, deities of Jhulelal, Guru Nanik and Lord Shiva are kept along with that of Goddess Durga in their temples and are prayed in reverence religeously.-- | |||
| --After partition, on advice of Dr. Choithram, we sindhis celebrate this occasion throughout India as a symbol of `Sindhi Unity`. With the slogan `Aayo Lal–Jhulelal- Bera i Par`, a mammoth procession is taken in which, the chief center of attraction is a exquisitely decorated van carrying the idol of “Varun Kunari” (a Kalash containing holy water) and “Bahrana Sahib” (kneed flour bearing the shape of a cone, like Shiva Ling) adorned with cloves, caromoms, betel nuts and sugar candy with turmeric colour. The garlands of Red Roses and Margold flowers enhance the beauty considerably. The fragrance is spread by burning scented `Dhop`and `Aggarbaties`, Candle flames as well as sparkling earthen `Deepaks`, tinkling like tiny stars give a celestial touch of the decorations. It is hearting to say that other communities watch the procession with great eagerness and awe. It also affords an opportunity to all to observe the religious fervour, art and social `Ekta among Sindhis`. Many tableaus are carried in the procession, indicating many burning problems of the society and the country. Throughout the route “Prasad” is distributed to all without distinction. The highlights of this festival are “Jhimar” and “Chhej” to the melodious tunes of “Shahnai” and “Bagpie” and the rhythmical beats of “Dholaks”, coupled with the coloured pieces of sticks called “Dholkas”. There is a marvelous display of dances exactly like Garba of Gujaratis. In the traditional dresses of sindhis, the young dancers swirl sound with all the exuberance and gusto and the increase the tempo of their movements to the amazement of spectators. The whole atmosphere gets surcharged with funs, frolic and gaiety and gay. The procession terminates at the local river or at Amarlal temple. During 2004 celebration of Cheti Chand Mela in Jaipur, Puj Khudabadi Sonara Panchayat, under the presidentship of Shri Gagaram Shamdas Purswani, first time, aggressivly took part in the celebrations and got first award in displaying live creation of “Otak (office) of Sindhi Business Man” on a van in the “Julus” (procession).-- | |||
| --Water is very important for life of every body, for all living things and also non living things. Nobody can live without water. Water is a basic need of everyone and Jhulelal is the God of Water.-- | |||
| --'''''Khudabadi Sonara Community-Gold And Gold Smith As Occupation'''''-- | |||
| --In India, gold is religion. India`s love affairs with gold is timeless, spanning centuries and millennia. In India, it always was and still is, much more than just a precious metal. It is part of the fabric of our culture and an inseparatable part of our belief system. It is the essence from which the universe was created. In a dark and lifeless universe, the Creator deposited in the waters, a seed, which he had made from his own body. The seed became a golden egg, bright and radiant as the sun. From this cosmic egg of gold was born the incarnation of the Creator Himself-Brahma. From the root word Hri meaning imperishable comes Hiranya, the ancient name for gold. Brahma is referred to as Hiranyagarbha-the one born of gold. The mythological tales tell us how our Gods and Goddesses rode on golden chariots. Some of our goddesses are described as golden-hued, the ultimate in beauty. Gold, as the basis of so much purity and beauty, is referred to as the seed of Agni, the God of fire. Therefore, Gold has always been considered a sacred item in Hindu way of life and is a must in every religious function, the explanation being that gold is pure having passed through the fire in its process of evolution.-- | |||
| --Ornaments are made practically for every part of the body, called “Solah Shringar” – nose rings, bangles, necklaces and special jewellery for the head, ankles, waistbands, mangalsutra and so on. However, all over India, the toe rings adorning the feet are made only in silver and never in gold. Gold is Goddess Laxmi incarnate (goddess of wealth) and She can not be soiled by touching a human`s feet. Gold to us Indian is that ultimate love object...not only does it adorn our bodies, it also acts as a good investment...Gold is ancestral. From mother to daughter to grand daughter and from father to son to grand son, gold has a tendency of getting passed from generation to generation. Over thousands of years, different dynasties have ruled different parts of India with different monetary systems. Gold acted as a common medium of exchange or store of value across the monetory systems of different kingdoms in India. Hence, wealth in form of gold could still be preserved in spite of wars, political turbulances, natural calamities and disasters and for centuries was the only means of saving in India. Indian rulers of the past have issued gold coins and these are hoarded for their investment value. Gold is acquired continuously over the years, as money is saved and available.-- | |||
| --Confidence has been the anchor of the gold jewellery trade in India. A jeweler or gold- smith of reasonable standing in a local area has a fixed and loyal clientele. He is the family jeweler (like family doctor) and his services are requisitioned whenerver any jewelery is to be purchased or fabricated. In olden days, muslim rulers considered Khudabadi Sonaras to be very honest and trustworthy goldsmith and were allowed to enter their zanana residence to take the measurments of muslim women in parda, for making their ornaments and for that they were honoured with awards from time to time.-- | |||
| --'''''Gold Control Act, 1962'''''-- | |||
| --India was the world`s largest gold market prior to 1962 and Bombay was the main trading center. Khudabadi Sonara community whose traditional occupation (gold smith) was making gold ornaments, were very happy and doing very well in business, earning hand sum money. After Indo-China war in 1962, due to loss of foreign exchange reserves, the Govt. of India enacted the Gold Control Act., 1962, prohibiting the citizens from holding pure gold bars and coins. The old holdings in pure gold had to be compulsorily converted into jewellery and that had to be declared. Only licensed dealers were allowed to deal in pure gold bars and coins. New gold jewellery purchases were either recycled or smuggled gold. This legislation killed the official gold market and a large unofficial market sprung up dealing in cash only. The gold was smuggled in and sold through the unofficial channel wherein, many jewelers and bullian traders traded in smuggled gold. A huge black market developed for gold. Gold Smith were unorganised labour force and could not cope with the new developed situation. Only a few could get the licence to hold the gold, that also in very small quantity, with the result that the members of Khudabadi Sonara community, who were depending only on their traditional occupation of making gold ornaments, lost their business and their financial condition deteriorated and families shattered.-- | |||
| --In 1990, India had a major foreign exchange problems and was on verge of default on external liabilities. The Indian Govt. pledged 40 tons gold from their reserves with the Bank of England and saved the day. Subsequently, India embarked upon the path of economic liberalization. The era of licencing was gradually dissolved. The gold market also benefited because the government abolished the 1962 Gold Control Act in 1992 and liberalized the gold import into India on payment of a duty of Rs.250 per ten grams. The government thought it more prudent to allow free imports and earn the taxes rather than to lose it all to unofficial channel. From official imports of practically nothing in 1991, India officially imported more than 110 tonnes of gold in 1992, which now stands about 800 tonnes in a year.-- | |||
| --In September 1999, the Govt. of India launched a Gold Deposit Scheme to utilize the idle gold and simultaneously give a return to gold owners and reduce the country`s reliance on imports. This scheme flopped as the indians have taken George Bernard Shaw`s advice to heart, which says ”If you have to choose (as a voter) between trusting the natural stability of gold and the natural stability and intelligence of the members of the government, with due respect to these gentlemen, I advise you, as long as the capitalist system lasts, to vote for gold”. The people of India have seen the historical behavior of their government with regards to gold and the fact that politicians and govenments can not be trusted, so gold has a very bright future here!-- | |||
| --'''''Jaipur & Other Cities of India and Overseas'''''-- | |||
| --At present, Khudabadi Sonara Community comprises of about 2000 families, out of which about 600 families are living in Jaipur, about 1000 families in different cities of India whereas about 400 families in overseas. Besides, about 1000 individuals are in overseas, whose families or parents are living in different parts of India. But all are inter woven and marriages are still mostly taking place within the community. All family, social and financial disputes are being settled in very cordial and peaceful manner through mediators/arbitors appointed by community panchayats, without going to court.-- | |||
| --'''''Panchayati Hall - Goddess Durga & Lord Shiva Temple (In Jaipur)'''''-- | |||
| --As mentioned earlier Shri Jhamandas F. Purswani and Shri Tikamdas Bhojraj Purswani came to know that there was a Navab Ki Haveli in Vidyadhar Ka Rasta (Jaipur) which was being used by a local person who had started operating a small flour mill there, when its muslim owner fled to Pakistan and now, he was being harassed by a muslim to vacate the place. Shri Jhamandas and Shri Tikamdas contacted the flour mill operator, gave him five hundred rupees (a very huge amount at that time) from their pockets and got the vacant possession of the premises. They shifted the ten families from refugee camp to the Haveli and afterwards, they acquired the whole Haveli through Dept. Of Custodian- Evacuees Properties, legally, to avoid any harassements. Infact, ground floor of the haveli was the stable comprising of about thirty rooms of comfortable area and a huge open ground in the center. Steadly, Khudabadi Sonara Community families of weaker section, started occupying the rooms one by one until all the rooms were in possession of the community. Again, the leaders of the community like Shri Jhamandas Purswani,Shri Tikamdas Purswani and Shri Parmanand Menghraj Vasnani started thinking about the construction of a panchayati hall. In 1951, they started sending messages for this to the community members who were living in overseas. The response was very positive but they had been facing problems in sending the funds due to foreign exchange restrictions in their countries and advised to discuss the matter with the embassies of their countries in New Delhi. Shri Jhamandas Purswani went to New Delhi and approached the sindhi leader Dr. Choithram Gidwani, who knew him very well since the days of freedom movements, in Hyderabad, Sindh. Dr. Choithram solved the problem with the assistance of Ministry Of External Affairs of India. Khudabadi Sonara Community members who were living in overseas gave their contributions to Indian Embassies in their countries and Shri Jhamandas Purswani collected the funds from the ministry, here. Rupees three thousand came from Indonesia and about two thousand came from various other countries. About three thousand were spent in construction of the community hall and the temple of Goddess Durga, where a diety of Lord Shiva was also placed, at open ground of Navab Ki Haveli, Vidhyadhar Ka Rasta (Jaipur). Balance two thousand were kept for helping widows and weaker section of the community. Then, Shri Jhamandas F. Purswani, Shri Tikamdas B. Purswani and Shri Parmanand Menghraj Vasnani handed over the Community Hall and the Temple of Goddess Durga and Lord Shiva to Dr. Udharam Jhamandas Purswani, the president of Puj Khudabadi Sonara Panchayat, Jaipur for the activities of Puj Panchayat and other social functions. This Community Hall and the Temple are still in existance at Navab Ki Haveli, Vidhyadhar Ka Rasta, Jaipur. Due to above facts it can be said that the Khudabadi Sonara Community and Puj Khudabadi Sonara Panchayat, Jaipur are the owners of the Community Hall and the temple at Navab ki Haveli, Jaipur.-- | |||
| --Khudabadi Sindhi Sonara Community has following organisations in Jaipur, India. | |||
| ---1) Puj Khudabadi Sonara Panchayat (Reg.), Jaipur,--- | |||
| ---2) Khudabadi Sonara Sindhwork Society (Reg.), Jaipur,--- | |||
| ---3) Khudabadi Sonara Nawjavan Mandal Samiti (Reg.), Jaipur,--- | |||
| ---4) Khudabadi Sonara Association Trust, Jaipur--- | |||
| --The members of Khudabadi Sindhi Sonara Community are peaceful, hard working, hospitable, and open-minded. They have built up an image of Indian abroad as prosperous people (at least one person from 90% of the community families lives abroad). Although, they observe and practice hindu sindhi sanskar, traditions, customs and religious rites & rituals, yet, they follow the most secular philosophy of humansim and never restrict themselves to dogmas or rituals. The legacy of all embracing love for mankind has made them cosmopolitan in their outlook and universal in their temperament. Their social structure is not ridden with prejudices of caste, religion, colour and creed. They are known for their realistic & practical outlook. The traditional ills of ancient India, like child marriage, cruelty to widows and casteism are not for them. Although, they are devotees of Goddess Durga, yet, in their temples, the deity of Goddess Durga is surrounded by the deities of Jhulelal, Guru Nanik, Shri Rama, Shri Krishna, Lord Shiva, Lord Vishnu, and Hanuman and are worshipped with equal enthusiasm. They worship Lord Shiva on Monday, Hanuman on Tuesday, Jhulelal on Friday, Shri Satya Narayan on full moon day, Goddess Durga on the Ekana days together with their paying homage to to the sacred Sri Guru Granth Sahib. There are no restrictions and hard & fast rules laid down on the basis of religions. They celebrate most of the Indian festivals with great pimp and enthusiasm. They are fond of wearing colorful rich clothing and jewellery. Partying and socialising is an intrinsic part of their lifestyle. The community is a staunch Indian with a strong streak of patriotism. Their members were invloved in Netaji’s Azad Hind Fauj as well as Mahatama Gandhi’s Indian Freedom Movement.-- | |||
| --'''''Khudabadi Sonara Community - Archive AND Records'''''-- | |||
| --The families of Khudabadi Sonara Community have been visiting regularily Haridwar during the course of their religious pilgrimage and for performing the religious rituals for a long time, even when they were in Sindh. They have their family Pinda (Holy men of Haridwar), whom they always meet and register their purpose of visits, past & present events and family generation line, whenever visiting Haridwar, since ages. The Pindas have been maintaining very big, huge and volumous registers to record these reports and information since generations. Whenever, there is split in the families of Pindas, they divide the record registers as their assets & wealth and re-allocate their devottees, accordingly. These registers are the Purans, Surities and Smirities of Khudabadi Sonara Community. The history told in these records has the informations as to who were key personalities lived in various point of time. These texts apart from providing the mere information also serve as the source that inspire people about the heros of the past. They narrate the good and evil of the past so that people could take forward the contours of positive growth and keep away from the errors. The writer presenting this paper, has been collecting and compiling the detailed informations, observations and facts stored in above mentioned registers with the Pindas (Haridwar) for last many years. The writer, in his childhood, also had an opportunity that he had always accompanied with his uncle Late Shri Tikamdas Bhojraj Purswani, when ever, attainding community and panchayati meetings, functions and social gatherings, wherein, there were always community topics for discussions. The writer has reconcilliated all these information, so collected with Historical Events of Sindh in particular and of India in general, before introducing the same, in the form of “Incredible Origin and History of Khudabadi Swarankar Community”.-- | |||
Latest revision as of 03:37, 22 November 2024
Hindu caste of goldsmiths in Nepal and India
| Sunar/Sonar | |
|---|---|
| Religions | Hinduism, Sikhism, Islam |
| Region | India |
The Sunar (alternately, Swarnkar ,Soni, Sonar, Singh, Shah, Sonkar) is a caste in India and Nepal.The Sunar community work as traders of gold or as goldsmiths. The community is primarily Hindu, Buddhist, Christian, Muslim and found all over India and Nepal.
Etymology
The term Sonar may derive from the Sanskrit suvarna kār, "worker in gold".
The Sonar are still involved in their traditional occupation, that is being goldsmiths. There is however a steady process in taking up other occupations, and the community in Haryana and Punjab as whole is fairly successful, having produced several professionals.
Social status
The Sunars are generally considered a part of Vaishya varna.
Factions
The Sunars are divided into a large number of territorial and non-territorial groupings called alla. Some of the major alla are the Jhankhad, Santanpuriya, Lal sultaniya, Dekhalantiya, Mundaha, Bhigahiya, Parajiya, Samuhiya, Chilliya, Katiliya Kalidarwa, Naubastwal, Berehele, Gedehiya, Shahpuriya, Mathureke Paliya, Katkaria and Nimkheriya, Vaibhaha. Each lineage is associated with a particular area. To which its ancestors belonged to. The Sunars use Soni, Swarnkar, Verma, Wadichar, Saraf, Shah, Sonik, Singh etc. as their surnames. In Gujarat and Rajasthan, the community is also known as Soni. In Haryana, the Sunars are often known as Swarnkar, Soni, Suri and Verma, are their common surname. In Sindh they are called Sonaro, In Punjab, Haryana and Rajasthan, Mair community work as goldsmiths.
Sunar in Nepal
Sunar (Sunar in the Nepal census) Sunar surname is used by khas dalit of sudurpachim, and karnali in Nepal . And also use by subgroup within the broader social group of Madheshi Other Caste. At the time of the 2011 Nepal census, 64,335 people (0.2% of the population of Nepal) were Sunar.
Notable members
- Raj Babbar Film Actor & Politician
- Gurpreet Singh, Artist is an internationally recognized painting artist.
- Parmish Verma Punjabi Singer & Performer
See also
References
- KS Singh (1998). India's communities Volume 6. OUP. p. 3336}.
In most of the states the Sunar are Hindu. But in Punjab and Delhi, they follow either Sikhism or Hinduism. In Jammu and Kashmir, the Sunar are referred to as Sanur and are mostly Muslims.
- People of Tiben: Lhasa (Volume XLII) edited by A Hasan & J C Das page 1500 to 150
- R.V. Russell (October 1995). The Tribes and Castes of the Central Provinces of India. Vol. IV. Published Under the Orders of the Central Provinces Administration, Macmillan and Co., Limited St. Martin's Street, London. 1916. p. 517. Retrieved 6 July 2011.
- People of India: Haryana (Volume XXIII) edited by M.L Sharma and A.K Bhatia pages 475 to 479 Manohar Books
-
- Omacanda Hāṇḍā (1997). Textiles, Costumes, and Ornaments of the Western Himalaya. Indus Publishing Company. p. 142. ISBN 8173870764.
The Swarnkars, in that age of material splendour, enjoyed a higher social status in the stratified social set-up. Later on, when the professional guilds came to be identified as the sub-castes , the goldsmith community was inducted to the Vaishya caste
- Omacanda Hāṇḍā (1997). Textiles, Costumes, and Ornaments of the Western Himalaya. Indus Publishing Company. p. 142. ISBN 8173870764.
- People of India: Uttar Pradesh (Volume XLII) edited by A Hasan & J C Das page 1500
- People of India: Haryana (Volume XXIII) edited by M.L Sharma and A.K Bhatia page 475 Manohar Books
- Population Monograph of Nepal, Volume II
- "Why Congress chose Raj Babbar to lead party in UP elections". 14 July 2016.
Further reading
- R.K. Gupta, S.R. Bakshi. Studies In Indian History: Rajasthan Through The Ages The Heritage Of Rajputs (set Of 5 Vols.). Sarup & Sons, 2008. ISBN 81-7625-841-5, ISBN 978-81-7625-841-8